Part 111 (1/2)

[Footnote A: Notes on Virginia]

”YE HAVE DESPISED THE POOR.”

It is no man of straw, with whom in making out such proof we are called to contend. Would to G.o.d we had no other antagonist! Would to G.o.d that our labor of love could be regarded as a work of supererogation! But we may well be ashamed and grieved; to find it necessary to ”stop the mouths” of grave and learned ecclesiastics, who from the heights of Zion have undertaken to defend the inst.i.tution of slavery. We speak not now of those, who amidst the monuments of oppression are engaged in the sacred vocation; who as ministers of the Gospel can ”prophesy smooth things” to such as pollute the altar of Jehovah with human sacrifices; nay, who themselves bind the victim and kindle the sacrifice. That _they_ should put their Savior to the torture, to wring from his lips something in favor of slavery, is not to be wondered at. They consent to the murder of the children; can they respect the rights of the Father?

But what shall we say of theological professors at the North--professors of sacred literature at our oldest divinity schools--who stand up to defend, both by argument and authority, southern slavery! And from the Bible! Who, Balaam-like, try a thousand expedients to force from the mouth of Jehovah a sentence which they know the heart of Jehovah abhors!

Surely we have here something more mischievous and formidable than a man of straw. More than two years ago, and just before the meeting of the General a.s.sembly of the Presbyterian church, appeared an article in the Biblical Repertory,[A] understood to be from the pen of the Professor of Sacred Literature at Princeton, in which an effort is made to show, that slavery, whatever may be said of _any abuses_ of it, is _not a violation of the precepts of the Gospel_. This article, we are informed, was industriously and extensively distributed among the members of the General a.s.sembly--a body of men, who by a frightful majority seemed already too much disposed to wink at the horrors of slavery. The effect of the Princeton Apology on the southern mind, we have high authority for saying, has been most decisive and injurious. It has contributed greatly to turn the public eye off from the sin--from the inherent and necessary _evils of slavery_ to incidental evils, which the _abuse_ of it might be expected to occasion. And how few can be brought to admit, that whatever abuses may prevail n.o.body knows where or how, any such thing is chargeable upon them! Thus our Princeton prophet has done what he could to lay the southern conscience asleep upon ingenious perversions of the sacred volume!

[Footnote A: For April, 1836. The General a.s.sembly of the Presbyterian Church met in the following May, at Pittsburgh, where, in pamphlet form, this article was distributed. The following appeared upon the t.i.tle page:

PITTSBURGH: 1836.

_For gratuitous distribution_.

About a year after this, an effort in the same direction was jointly made by Dr. Fisk and Prof. Stuart. In a letter to a Methodist clergyman, Mr. Merritt, published in Zion's Herald, Dr. Fisk gives utterance to such things as the following:--”But that you and the public may see and _feel_, that you have the ablest and those who are among the honestest men of this age, arrayed against you, be pleased to notice the following letter from Prof. Stuart.” I wrote to him, knowing as I did his integrity of purpose, his unflinching regard for truth, as well as his deserved reputation as a scholar and biblical critic, proposing the following questions:--

1. Does the New Testament directly or indirectly teach, that slavery existed in the primitive church?

2. In 1 Tim. vi. 2, And they that have believing masters, &c., what is the relation expressed or implied between ”they” (servants) and ”_believing masters_?” And what are your reasons for the construction of the pa.s.sage?

3. What was the character of ancient and eastern slavery?--Especially what (legal) power did this relation give the master over the slave?

PROFESSOR STUART'S REPLY.

ANDOVER, 10th April, 1837.

REV. AND DEAR SIR,--Yours is before me. A sickness of three months'

standing (typhus fever,) in which I have just escaped death, and which still confines me to my house, renders it impossible for me to answer your letter at large.

1. The precepts of the New Testament respecting the demeanor of slaves and of their masters, beyond all question, recognize the existence of slavery. The masters are in part ”believing masters,”

so that a precept to them, how they are to behave as _masters_, recognizes that the relation may still exist, _salva fide et salva ecclesia_, (”without violating the Christian faith or the church.”) Otherwise, Paul had nothing to do but to cut the band asunder at once. He could not lawfully and properly temporize with a _malum in se_, (”that which is in itself sin.”)

If any one doubts, let him take the case of Paul's sending Onesimus back to Philemon, with an apology for his running away, and sending him back to be his servant for life. The relation did exist, may exist. The _abuse_ of it is the essential and fundamental wrong. Not that the theory of slavery is in itself right. No; ”Love thy neighbor as thyself,” ”Do unto others that which ye would that others should do unto you,” decide against this. But the relation once const.i.tuted and continued, is not such a _malum in se_ as calls for immediate and violent disruption at all hazards. So Paul did not counsel.

2. 1 Tim. vi. 2, expresses the sentiment, that slaves, who are Christians and have Christian masters, are not, on that account, and because _as Christians they are brethren_, to forego the reverence due to them as masters. That is, the relation of master and slave is not, as a matter of course, abrogated between all Christians. Nay, servants should in such a case, a _fortiori_, do their duty cheerfully. This sentiment lies on the very face of the case. What the master's duty in such a case may be in respect to _liberation_, is another question, and one which the apostle does not here treat of.

3. Every one knows, who is acquainted with Greek or Latin antiquities, that slavery among heathen nations has ever been more unqualified and at looser ends than among Christian nations. Slaves were _property_ in Greece and Rome. That decides all questions about their _relation_. Their treatment depended, as it does now, on the temper of their masters. The power of the master over the slave was, for a long time, that of _life and death_. Horrible cruelties at length mitigated it. In the apostle's day, it was at least as great as among us.

After all the spouting and vehemence on this subject, which have been exhibited, the _good old Book_ remains the same. Paul's conduct and advice are still safe guides. Paul knew well that Christianity would ultimately destroy slavery, as it certainly will. He knew too, that it would destroy monarchy and aristocracy from the earth; for it is fundamentally a doctrine of _true liberty and equality_. Yet Paul did not expect slavery or anarchy to be ousted in a day; and gave precepts to Christians respecting their demeanor _ad interim_.

With sincere and paternal regard,

Your friend and brother,

M. STUART.

--This, sir, is doctrine that will stand, because it is _Bible doctrine_. The abolitionists, then, are on a wrong course. They have traveled out of the record; and if they would succeed, they must take a different position, and approach the subject in a different manner. Respectfully yours,

W. FISK

”SO THEY WRAP [SNARL] IT UP.”